Books on the topic 'There is another book by the same author'

The monograph is devoted to the problem of formation and development of this branch of the division of hermeneutics as a political hermeneutics. Considered as the very origins of this hermeneutic stemming directly from the history of classical hermeneutics (Chapter 1) and its methodological principles (Chapter 2) and application characteristics (Chapter 3). It is from this triad (history — theory — practice) by the author and displayed the Foundation of political hermeneutics, which seems to them as the "deep method" study of the essence of the political elites and elitism and is characterized as a methodological division of lithologie to uncover the political "backstage" as the main sphere of professional activity of non-public elites. In the formation of hermeneutical understanding, it is important to clarify the internal relationship of this triad as a "language — word — text". The author consistently reveals the idea that language is expressed in the word exactly the same as the word in the text, which in turn is designed for disclosure in another language and in another word (in the "I — don't-Ya"). Designed for students and professionals; anyone interested in the problems of political consciousness and thinking of the elites.

This essay focuses on the ‘voice’ as it sounds in a specific type of recordings. This recordings always reproduce a poet performing a poem of his/her by reading it aloud. Nowadays this kind of recordings are quite common on Internet, while before the ’90 digital turn it was possible to find them only in specific collection of poetry books that came with a music cassette or a CD. These cultural objects, as other and more ancient analogic sources, were quite expensive to produce and acquire. However, all of them contain this same type of recoding which share the same characteristic: the author’s voice reading aloud a poem of his/her. By bearing in mind this specific cultural objet and its characteristics, this study aims to analyse the «intermedial relation» that occur between a poetic text and its recorded version with the author’s voice. This «intermedial relation» occurs especially when these two elements (text and voice) are juxtaposed and experienced simultaneously. In fact, some online archives dedicated to this type of recording present this configuration forcing the user to receive both text and voice in the same space and at the same time This specific configuration not just activates the intermedial relation, but also hybridises the status of both the reader, who become a «reader-listener», and the author, who become a «author-reader». By using an interdisciplinary approach that combines philosophy, psychology, anthropology, linguistics and cognitive sciences, the essay propose a method to «critically listening» some Spanish poets’ way of vocalising their poems. In addition, the book present Phonodia web archive built at the Ca’ Foscari University of Venice as a paradigmatic answer to editorial problems related to online multimedia archives dedicated to these specific recordings. An extent part of the book is dedicated to the twenty-eight interviews made to the Spanish contemporary poets who became part of Phonodia and agreed in discussing about their personal relation to ‘voice’ and how this element works in their creative practice.

In a follow-up to Comics as Philosophy, this book addresses two questions: which philosophical insights, concepts, and tools can shed light on the graphic novel? And how can the graphic novel cast light on the concerns of philosophy? Each chapter ponders a well-known graphic novel to illuminate ways in which philosophy can untangle particular combinations of image and written word for deeper understanding. The chapters examine notable graphic novels within the framework posited by these two questions. One chapter discusses how a philosopher discovered that the panels in Jeff Lemire's Essex County do not just replicate a philosophical argument, but they actually give evidence to an argument that could not have existed otherwise. Another chapter reveals how Chris Ware's manipulation of the medium demonstrates an important sense of time and experience. Still another describes why Maus tends to be more profound than later works that address the Holocaust because of, not in spite of, the fact that the characters are cartoon animals rather than human. Other works contemplated include Will Eisner's A Contract with God, Alan Moore and David Lloyd's V for Vendetta, Alison Bechdel's Fun Home, and Joe Sacco's Footnotes in Gaza. Mainly, each author, graphic novelist, and artist are all doing the same thing: trying to tell us how the world is—at least from their point of view.

The idea of studying peace—rather than studying war, genocide, and political violence and then inferring about peace—has gained considerable traction in the past few years, after languishing in the shadows of conflict studies for decades. But how should peace be studied? The book offers a parallax view of how we think about peace and the complexities that surround the concept—that is, the book explores the topic from different positions at the same time. Toward this end, the authors review existing literature and provide insights into how peace should be conceptualized—particularly as something more than the absence of conflict. They provide an approach that can help scholars overcome what the authors see as the initial shock of unpacking the “zero” in the war–peace model of conflict studies. Additionally, they provide a framework for understanding how peace and conflict have and have not been related to one another in the literature. Finally, they put forward three alternative ways that peace can be studied, thereby avoiding any attempt to control the emerging peace research agenda and, rather, assisting in and encouraging thinking about a topic we all have some opinions on but that has yet to be measured and analyzed in a way comparable to that of political conflict and violence.

This chapter marks the gendered division of memoirs and testimonies that have been attempted in this book. This is based on the assumption that women and men experienced the war differently and found themselves in different situations and roles. When they become the author of their own stories, the gendered nature of war itself becomes clear. While memoirs are written by middle class women, testimonials are more diverse. This chapter also studies in detail the work done on victims of wartime rape (birangonas), custodial torture, and sexual violence in Bangladesh. Worls of authors such as Jahanara Imam and Guhathakurta are examined. While certain aspects are problematized, the chapter ends with the testimony of Firdausi Priyobhashini taken and translated by the author herself, pointing towards what is meant when one talks of the unfinished and unquiet commemorations of 1971.

How do human beings craft enduring social groups and long-lasting relationships? Given the myriad differences that divide one individual from another, why do we recognize anyone as somehow sharing a common fate with us? How do we live in harmony with groups that may not share that sense of common fate? Such relationships lie at the heart of the problems of pluralism that increasingly face so many nations today. This book answers a seemingly simple question, which forms the core of how we constitute ourselves as groups and as individuals: What counts as the same? Note that “counting as” the same differs from “being” the same. Counting as the same is thus not an empirical question about how much or how little one person shares with another or one event shares with a previous event. Nevertheless, as humans we construct sameness all the time. In the process, of course, we also construct difference. Creating sameness and difference, however, leaves us with the perennial problem of how to live with difference instead of seeing it as a threat. In this book we suggest that there are multiple ways in which we can count things as the same and that each of them fosters different kinds of group dynamics and different sets of benefits and risks for the creation of plural societies. While there might be many ways to understand how people construct sameness, three seem especially important and form the focus of our analysis: we call them memory, mimesis, and metaphor.

This book tells the story of the author's decision to donate a kidney to a stranger. The book takes readers through the complex process by which such donors are vetted to ensure that they are physically and psychologically fit to take the risk of a major operation. The story is also placed in the larger context of the history of kidney transplantation and the ethical controversies that surround living donors. The book helps readers understand the discoveries that made transplantation relatively safe and effective as well as the legal, ethical, and economic policies that make it feasible. The book explores the steps involved in recovering and allocating organs. It analyzes the differences that arise depending on whether the organ comes from a living donor or one who has died. It observes the expertise — and the shortcomings — of doctors, nurses, and other professionals and describes the burdens that we place on people who are willing to donate. It asks us to consider just how far society should go in using one person's healthy body parts in order to save another person. The book provides an account of organ donation that is both personal and analytical. A combination of perspectives leads to a profound and compelling exploration of a largely opaque practice. The book pulls back the curtain to offer readers a more transparent view of the fascinating world of organ donation.

What does it mean to read the gospels “before the book”? For centuries, the way people have talked about the gospels has been shaped by ideas that have more to do with the printing press and modern notions of the author than they do with ancient writing and reading practices. Gospels Before the Book challenges several subtle yet problematic assumptions about authors, books, and publication at work in early Christian studies. The author explores a host of underappreciated elements of ancient textual culture, such as unfinished texts, accidental publication, postpublication revision, and multiple authorized versions of the same work. Turning to the gospels, he argues the earliest readers and users of the text we now call the Gospel according to Mark treated it not as a book published by an author but as an unfinished, open, and fluid collection of notes (hypomnēmata). The Gospel according to Matthew, then, would not be regarded as a separate book published by a different author but, rather, as a continuation of the same unfinished gospel tradition. Similarly, it is not the case that, of the five different endings in the textual tradition, one is “right” and the others are “wrong.” Rather, each ending represents its own effort to fill in what some perceived to be lacking in the Gospel according to Mark. The text of the Gospel according to Mark is better understood when approached as unfinished notes than as a book published by an author. Larsen also offers a new methodological framework for future scholarship on early Christian gospels.

This book collects the scholarly work that Sam See had completed as of his death in 2013. It includes essays that have been previously published in leading journals as well as materials that remained unpublished. Its parts represent the two book projects that See hoped to complete: Queer Natures: Feeling Degenerate in Literary Modernism and Queer Mythologies: Community and Memory in Modern Literature. The first reinterprets the key term nature, central to so many discussions of literature and sexuality. For See, nature is no longer an unchanging substrate or a philosophical given. Relying on a thorough reading of Darwin, See argues instead that nature is constantly and aimlessly variable. Since it makes room for the aesthetic, by way of what Darwin called sexual selection, nature is also affected by feeling. On these grounds, See argues that nature itself might be considered queer. The second project proposes that, understood as queer in this way, nature might be made the foundational myth for the building of queer communities. See looks at the ways in which queer community has been imagined in literary works from a wide range of authors, and he analyzes the role that literature has played in providing significant aesthetic versions of that community. Locating the various failures of these myths is a way, he hopes, of approaching another, more successful communal story. In addition to his reading of Darwin, See provides new interpretations of modern writers including Langston Hughes, Virginia Woolf, Oscar Wilde, Hart Crane, and T. S. Eliot.

Nationalism: Past as Prologue began as a single volume being compiled by Ad Akande, a scholar from South Africa, who proposed it to me as co-author about two years ago. The original idea was to examine how the damaging roots of nationalism have been corroding political systems around the world, and creating dangerous obstacles for necessary international cooperation. Since I (Bruce E. Johansen) has written profusely about climate change (global warming, a.k.a. infrared forcing), I suggested a concerted effort in that direction. This is a worldwide existential threat that affects every living thing on Earth. It often compounds upon itself, so delays in reducing emissions of fossil fuels are shortening the amount of time remaining to eliminate the use of fossil fuels to preserve a livable planet. Nationalism often impedes solutions to this problem (among many others), as nations place their singular needs above the common good. Our initial proposal got around, and abstracts on many subjects arrived. Within a few weeks, we had enough good material for a 100,000-word book. The book then fattened to two moderate volumes and then to four two very hefty tomes. We tried several different titles as good submissions swelled. We also discovered that our best contributors were experts in their fields, which ranged the world. We settled on three stand-alone books:” 1/ nationalism and racial justice. Our first volume grew as the growth of Black Lives Matter following the brutal killing of George Floyd ignited protests over police brutality and other issues during 2020, following the police assassination of Floyd in Minneapolis. It is estimated that more people took part in protests of police brutality during the summer of 2020 than any other series of marches in United States history. This includes upheavals during the 1960s over racial issues and against the war in Southeast Asia (notably Vietnam). We choose a volume on racism because it is one of nationalism’s main motive forces. This volume provides a worldwide array of work on nationalism’s growth in various countries, usually by authors residing in them, or in the United States with ethnic ties to the nation being examined, often recent immigrants to the United States from them. Our roster of contributors comprises a small United Nations of insightful, well-written research and commentary from Indonesia, New Zealand, Australia, China, India, South Africa, France, Portugal, Estonia, Hungary, Russia, Poland, Kazakhstan, Georgia, and the United States. Volume 2 (this one) describes and analyzes nationalism, by country, around the world, except for the United States; and 3/material directly related to President Donald Trump, and the United States. The first volume is under consideration at the Texas A & M University Press. The other two are under contract to Nova Science Publishers (which includes social sciences). These three volumes may be used individually or as a set. Environmental material is taken up in appropriate places in each of the three books. * * * * * What became the United States of America has been strongly nationalist since the English of present-day Massachusetts and Jamestown first hit North America’s eastern shores. The country propelled itself across North America with the self-serving ideology of “manifest destiny” for four centuries before Donald Trump came along. Anyone who believes that a Trumpian affection for deportation of “illegals” is a new thing ought to take a look at immigration and deportation statistics in Adam Goodman’s The Deportation Machine: America’s Long History of Deporting Immigrants (Princeton University Press, 2020). Between 1920 and 2018, the United States deported 56.3 million people, compared with 51.7 million who were granted legal immigration status during the same dates. Nearly nine of ten deportees were Mexican (Nolan, 2020, 83). This kind of nationalism, has become an assassin of democracy as well as an impediment to solving global problems. Paul Krugman wrote in the New York Times (2019:A-25): that “In their 2018 book, How Democracies Die, the political scientists Steven Levitsky and Daniel Ziblatt documented how this process has played out in many countries, from Vladimir Putin’s Russia, to Recep Erdogan’s Turkey, to Viktor Orban’s Hungary. Add to these India’s Narendra Modi, China’s Xi Jinping, and the United States’ Donald Trump, among others. Bit by bit, the guardrails of democracy have been torn down, as institutions meant to serve the public became tools of ruling parties and self-serving ideologies, weaponized to punish and intimidate opposition parties’ opponents. On paper, these countries are still democracies; in practice, they have become one-party regimes….And it’s happening here [the United States] as we speak. If you are not worried about the future of American democracy, you aren’t paying attention” (Krugmam, 2019, A-25). We are reminded continuously that the late Carl Sagan, one of our most insightful scientific public intellectuals, had an interesting theory about highly developed civilizations. Given the number of stars and planets that must exist in the vast reaches of the universe, he said, there must be other highly developed and organized forms of life. Distance may keep us from making physical contact, but Sagan said that another reason we may never be on speaking terms with another intelligent race is (judging from our own example) could be their penchant for destroying themselves in relatively short order after reaching technological complexity. This book’s chapters, introduction, and conclusion examine the worldwide rise of partisan nationalism and the damage it has wrought on the worldwide pursuit of solutions for issues requiring worldwide scope, such scientific co-operation public health and others, mixing analysis of both. We use both historical description and analysis. This analysis concludes with a description of why we must avoid the isolating nature of nationalism that isolates people and encourages separation if we are to deal with issues of world-wide concern, and to maintain a sustainable, survivable Earth, placing the dominant political movement of our time against the Earth’s existential crises. Our contributors, all experts in their fields, each have assumed responsibility for a country, or two if they are related. This work entwines themes of worldwide concern with the political growth of nationalism because leaders with such a worldview are disinclined to co-operate internationally at a time when nations must find ways to solve common problems, such as the climate crisis. Inability to cooperate at this stage may doom everyone, eventually, to an overheated, stormy future plagued by droughts and deluges portending shortages of food and other essential commodities, meanwhile destroying large coastal urban areas because of rising sea levels. Future historians may look back at our time and wonder why as well as how our world succumbed to isolating nationalism at a time when time was so short for cooperative intervention which is crucial for survival of a sustainable earth. Pride in language and culture is salubrious to individuals’ sense of history and identity. Excess nationalism that prevents international co-operation on harmful worldwide maladies is quite another. As Pope Francis has pointed out: For all of our connectivity due to expansion of social media, ability to communicate can breed contempt as well as mutual trust. “For all our hyper-connectivity,” said Francis, “We witnessed a fragmentation that made it more difficult to resolve problems that affect us all” (Horowitz, 2020, A-12). The pope’s encyclical, titled “Brothers All,” also said: “The forces of myopic, extremist, resentful, and aggressive nationalism are on the rise.” The pope’s document also advocates support for migrants, as well as resistance to nationalist and tribal populism. Francis broadened his critique to the role of market capitalism, as well as nationalism has failed the peoples of the world when they need co-operation and solidarity in the face of the world-wide corona virus pandemic. Humankind needs to unite into “a new sense of the human family [Fratelli Tutti, “Brothers All”], that rejects war at all costs” (Pope, 2020, 6-A). Our journey takes us first to Russia, with the able eye and honed expertise of Richard D. Anderson, Jr. who teaches as UCLA and publishes on the subject of his chapter: “Putin, Russian identity, and Russia’s conduct at home and abroad.” Readers should find Dr. Anderson’s analysis fascinating because Vladimir Putin, the singular leader of Russian foreign and domestic policy these days (and perhaps for the rest of his life, given how malleable Russia’s Constitution has become) may be a short man physically, but has high ambitions. One of these involves restoring the old Russian (and Soviet) empire, which would involve re-subjugating a number of nations that broke off as the old order dissolved about 30 years ago. President (shall we say czar?) Putin also has international ambitions, notably by destabilizing the United States, where election meddling has become a specialty. The sight of Putin and U.S. president Donald Trump, two very rich men (Putin $70-$200 billion; Trump $2.5 billion), nuzzling in friendship would probably set Thomas Jefferson and Vladimir Lenin spinning in their graves. The road of history can take some unanticipated twists and turns. Consider Poland, from which we have an expert native analysis in chapter 2, Bartosz Hlebowicz, who is a Polish anthropologist and journalist. His piece is titled “Lawless and Unjust: How to Quickly Make Your Own Country a Puppet State Run by a Group of Hoodlums – the Hopeless Case of Poland (2015–2020).” When I visited Poland to teach and lecture twice between 2006 and 2008, most people seemed to be walking on air induced by freedom to conduct their own affairs to an unusual degree for a state usually squeezed between nationalists in Germany and Russia. What did the Poles then do in a couple of decades? Read Hlebowicz’ chapter and decide. It certainly isn’t soft-bellied liberalism. In Chapter 3, with Bruce E. Johansen, we visit China’s western provinces, the lands of Tibet as well as the Uighurs and other Muslims in the Xinjiang region, who would most assuredly resent being characterized as being possessed by the Chinese of the Han to the east. As a student of Native American history, I had never before thought of the Tibetans and Uighurs as Native peoples struggling against the Independence-minded peoples of a land that is called an adjunct of China on most of our maps. The random act of sitting next to a young woman on an Air India flight out of Hyderabad, bound for New Delhi taught me that the Tibetans had something to share with the Lakota, the Iroquois, and hundreds of other Native American states and nations in North America. Active resistance to Chinese rule lasted into the mid-nineteenth century, and continues today in a subversive manner, even in song, as I learned in 2018 when I acted as a foreign adjudicator on a Ph.D. dissertation by a Tibetan student at the University of Madras (in what is now in a city called Chennai), in southwestern India on resistance in song during Tibet’s recent history. Tibet is one of very few places on Earth where a young dissident can get shot to death for singing a song that troubles China’s Quest for Lebensraum. The situation in Xinjiang region, where close to a million Muslims have been interned in “reeducation” camps surrounded with brick walls and barbed wire. They sing, too. Come with us and hear the music. Back to Europe now, in Chapter 4, to Portugal and Spain, we find a break in the general pattern of nationalism. Portugal has been more progressive governmentally than most. Spain varies from a liberal majority to military coups, a pattern which has been exported to Latin America. A situation such as this can make use of the term “populism” problematic, because general usage in our time usually ties the word into a right-wing connotative straightjacket. “Populism” can be used to describe progressive (left-wing) insurgencies as well. José Pinto, who is native to Portugal and also researches and writes in Spanish as well as English, in “Populism in Portugal and Spain: a Real Neighbourhood?” provides insight into these historical paradoxes. Hungary shares some historical inclinations with Poland (above). Both emerged from Soviet dominance in an air of developing freedom and multicultural diversity after the Berlin Wall fell and the Soviet Union collapsed. Then, gradually at first, right wing-forces began to tighten up, stripping structures supporting popular freedom, from the courts, mass media, and other institutions. In Chapter 5, Bernard Tamas, in “From Youth Movement to Right-Liberal Wing Authoritarianism: The Rise of Fidesz and the Decline of Hungarian Democracy” puts the renewed growth of political and social repression into a context of worldwide nationalism. Tamas, an associate professor of political science at Valdosta State University, has been a postdoctoral fellow at Harvard University and a Fulbright scholar at the Central European University in Budapest, Hungary. His books include From Dissident to Party Politics: The Struggle for Democracy in Post-Communist Hungary (2007). Bear in mind that not everyone shares Orbán’s vision of what will make this nation great, again. On graffiti-covered walls in Budapest, Runes (traditional Hungarian script) has been found that read “Orbán is a motherfucker” (Mikanowski, 2019, 58). Also in Europe, in Chapter 6, Professor Ronan Le Coadic, of the University of Rennes, Rennes, France, in “Is There a Revival of French Nationalism?” Stating this title in the form of a question is quite appropriate because France’s nationalistic shift has built and ebbed several times during the last few decades. For a time after 2000, it came close to assuming the role of a substantial minority, only to ebb after that. In 2017, the candidate of the National Front reached the second round of the French presidential election. This was the second time this nationalist party reached the second round of the presidential election in the history of the Fifth Republic. In 2002, however, Jean-Marie Le Pen had only obtained 17.79% of the votes, while fifteen years later his daughter, Marine Le Pen, almost doubled her father's record, reaching 33.90% of the votes cast. Moreover, in the 2019 European elections, re-named Rassemblement National obtained the largest number of votes of all French political formations and can therefore boast of being "the leading party in France.” The brutality of oppressive nationalism may be expressed in personal relationships, such as child abuse. While Indonesia and Aotearoa [the Maoris’ name for New Zealand] hold very different ranks in the United Nations Human Development Programme assessments, where Indonesia is classified as a medium development country and Aotearoa New Zealand as a very high development country. In Chapter 7, “Domestic Violence Against Women in Indonesia and Aotearoa New Zealand: Making Sense of Differences and Similarities” co-authors, in Chapter 8, Mandy Morgan and Dr. Elli N. Hayati, from New Zealand and Indonesia respectively, found that despite their socio-economic differences, one in three women in each country experience physical or sexual intimate partner violence over their lifetime. In this chapter ther authors aim to deepen understandings of domestic violence through discussion of the socio-economic and demographic characteristics of theit countries to address domestic violence alongside studies of women’s attitudes to gender norms and experiences of intimate partner violence. One of the most surprising and upsetting scholarly journeys that a North American student may take involves Adolf Hitler’s comments on oppression of American Indians and Blacks as he imagined the construction of the Nazi state, a genesis of nationalism that is all but unknown in the United States of America, traced in this volume (Chapter 8) by co-editor Johansen. Beginning in Mein Kampf, during the 1920s, Hitler explicitly used the westward expansion of the United States across North America as a model and justification for Nazi conquest and anticipated colonization by Germans of what the Nazis called the “wild East” – the Slavic nations of Poland, the Baltic states, Ukraine, and Russia, most of which were under control of the Soviet Union. The Volga River (in Russia) was styled by Hitler as the Germans’ Mississippi, and covered wagons were readied for the German “manifest destiny” of imprisoning, eradicating, and replacing peoples the Nazis deemed inferior, all with direct references to events in North America during the previous century. At the same time, with no sense of contradiction, the Nazis partook of a long-standing German romanticism of Native Americans. One of Goebbels’ less propitious schemes was to confer honorary Aryan status on Native American tribes, in the hope that they would rise up against their oppressors. U.S. racial attitudes were “evidence [to the Nazis] that America was evolving in the right direction, despite its specious rhetoric about equality.” Ming Xie, originally from Beijing, in the People’s Republic of China, in Chapter 9, “News Coverage and Public Perceptions of the Social Credit System in China,” writes that The State Council of China in 2014 announced “that a nationwide social credit system would be established” in China. “Under this system, individuals, private companies, social organizations, and governmental agencies are assigned a score which will be calculated based on their trustworthiness and daily actions such as transaction history, professional conduct, obedience to law, corruption, tax evasion, and academic plagiarism.” The “nationalism” in this case is that of the state over the individual. China has 1.4 billion people; this system takes their measure for the purpose of state control. Once fully operational, control will be more subtle. People who are subject to it, through modern technology (most often smart phones) will prompt many people to self-censor. Orwell, modernized, might write: “Your smart phone is watching you.” Ming Xie holds two Ph.Ds, one in Public Administration from University of Nebraska at Omaha and another in Cultural Anthropology from the Chinese Academy of Social Sciences, Beijing, where she also worked for more than 10 years at a national think tank in the same institution. While there she summarized news from non-Chinese sources for senior members of the Chinese Communist Party. Ming is presently an assistant professor at the Department of Political Science and Criminal Justice, West Texas A&M University. In Chapter 10, analyzing native peoples and nationhood, Barbara Alice Mann, Professor of Honours at the University of Toledo, in “Divide, et Impera: The Self-Genocide Game” details ways in which European-American invaders deprive the conquered of their sense of nationhood as part of a subjugation system that amounts to genocide, rubbing out their languages and cultures -- and ultimately forcing the native peoples to assimilate on their own, for survival in a culture that is foreign to them. Mann is one of Native American Studies’ most acute critics of conquests’ contradictions, and an author who retrieves Native history with a powerful sense of voice and purpose, having authored roughly a dozen books and numerous book chapters, among many other works, who has traveled around the world lecturing and publishing on many subjects. Nalanda Roy and S. Mae Pedron in Chapter 11, “Understanding the Face of Humanity: The Rohingya Genocide.” describe one of the largest forced migrations in the history of the human race, the removal of 700,000 to 800,000 Muslims from Buddhist Myanmar to Bangladesh, which itself is already one of the most crowded and impoverished nations on Earth. With about 150 million people packed into an area the size of Nebraska and Iowa (population less than a tenth that of Bangladesh, a country that is losing land steadily to rising sea levels and erosion of the Ganges river delta. The Rohingyas’ refugee camp has been squeezed onto a gigantic, eroding, muddy slope that contains nearly no vegetation. However, Bangladesh is majority Muslim, so while the Rohingya may starve, they won’t be shot to death by marauding armies. Both authors of this exquisite (and excruciating) account teach at Georgia Southern University in Savannah, Georgia, Roy as an associate professor of International Studies and Asian politics, and Pedron as a graduate student; Roy originally hails from very eastern India, close to both Myanmar and Bangladesh, so he has special insight into the context of one of the most brutal genocides of our time, or any other. This is our case describing the problems that nationalism has and will pose for the sustainability of the Earth as our little blue-and-green orb becomes more crowded over time. The old ways, in which national arguments often end in devastating wars, are obsolete, given that the Earth and all the people, plants, and other animals that it sustains are faced with the existential threat of a climate crisis that within two centuries, more or less, will flood large parts of coastal cities, and endanger many species of plants and animals. To survive, we must listen to the Earth, and observe her travails, because they are increasingly our own.

Based on where a painter places her easel, the same landscape will be represented differently. Some objects will appear distant and blurred, others close up and colourful. The sun will light up the sky in a particular and unique way at any given time, so that the very same object may seem different on another day or from another perspective. For an impressionist painter, reality would be represented as a series of broken brush strokes, whereas a Renaissance Florentine painter would emphasize lines and devote time to the geometric construction of the painting. This can be applied as a metaphor for change and stability: according to a researcher’s chosen perspective, she may place greater emphasis on elements that vary, or on those that remain the same, she may pay greater attention to particular details, or focus more on general impressions, so that what she sees as reality is, in fact, only a particular perspective. To understand how conceptions of reality become crystallized within particular research perspectives, it is useful to draw a parallel between party system change and institutional change before presenting the topic of this book: institutional engineering in Western Europe during the last two decades....

Intentionality is a property of mental states: their being directed on things, or about things. Intensionality is a semantic property, marked by such features as failure of truth preservation when one referring expression is replaced by another with the same reference. Attributions of intentional states are intensional. This first chapter sets out the basic distinctions, describes some puzzles about intensionality (for example, how it is possible to think about unicorns when there are none to think about), and sketches the path to be taken in the rest of the book.

Natural languages are riddled with context-sensitivity. One and the same string of words can express indefinitely many different meanings on an occasion of use. And yet we understand one another effortlessly, on the fly. What fixes the meaning of context-sensitive expressions, and how are we able to recover this meaning so quickly and without effort? This book offers a novel response: we can do so because we draw on a broad array of subtle linguistic conventions that fully determine the interpretation of context-sensitive items. Contrary to the dominant tradition, which maintains that the meaning of context-sensitive language is underspecified by grammar, and depends on non-linguistic features of utterance situation, this book argues that meaning is determined entirely by discourse conventions, rules of language that have largely been missed, and the effects of which have been mistaken for extra-linguistic effects of an utterance situation on meaning. The linguistic account of context developed in this book sheds a new light on the nature of linguistic content, and the interaction between content and context. At the same time, it provides a novel model of context that should constrain and help evaluate debates across many sub-fields of philosophy where appeal to context has been common, often leading to surprising conclusions: for example, in epistemology, ethics, value theory, metaphysics, metaethics, and logic, among others.

Islamic Law and International Law is a comprehensive examination of differences and similarities between the Islamic legal tradition and international law, especially in the context of dispute settlement. Sharia embraces a unique logic and culture of justice—based on nonconfrontational dispute resolution—as taught by the Quran and the Prophet Muhammad. This book explains how the creeds of Islamic dispute resolution shape the Islamic milieu’s views of international law. Is the Islamic legal tradition ab initio incompatible with international law, and how do states of the Islamic milieu view international courts, mediation, and arbitration? Islamic law constitutes an important part of the domestic legal system in many states of the Islamic milieu—Islamic law states—displacing secular law in state governance and affecting these states’ contemporary international dealings. The book analyzes constitutional and sub-constitutional laws in Islamic law states. The answer to the “Islamic law–international law nexus puzzle” lies in the diversity of how secular laws and religious laws fuse in domestic legal systems across the Islamic milieu. These states are not Islamic to the same degree or in the same way. Thus, different international conflict management methods appeal to different states, depending on each one’s domestic legal system. The main claim of the book is that in many instances the Islamic legal tradition points in one direction while Western-based, secularized international law points in another direction. This conflict is partially softened by the reality that the Islamic legal tradition itself has elements fundamentally compatible with modern international law.

This book explores the changing images of American composer and music icon Charles E. Ives across the twentieth and twenty-first centuries, paying particular attention to issues of agency (how an idea transfers from one person to another) and constituency (the nature and size of the audience to which a person speaks). Ives has been, at various times, considered a hero, victim, villain—sometimes singly, sometimes simultaneously. He had been portrayed, for example, as a pioneer of American musical modernism and a symbol of American freedom, but at the same time the perpetrator of one of the greatest musical hoaxes of all times. This book examines the way Ives has been imagined by the critics, composers, performers, and scholars who have had the most impact in shaping the various conversations about him, from Leonard Bernstein and Henry Cowell to Aaron Copland and Elliott Carter. It argues that the history of Ives's reception is not only a series of portraits of an unusual composer, but also a series of mirrors that reflect the way Americans have viewed themselves.

Before flying saucers, robot monsters, and alien menaces invaded the movies of the 1950s, there was already a significant body of animated science fiction, produced by such studios as Disney, the Fleischers, and Terrytoons. That work has largely been overlooked or forgotten, despite the fact that the same pre-World War II era that produced this group of short films also saw the more prominent development and flourishing of SF as a literary genre. This book surveys that neglected body of work to show how it helped contribute to the burgeoning SF imagination that was manifested in pulp literature, serials, feature films, and even World’s Fairs of the era. It argues that prewar cartoons helped to create a familiarity with the scientific and technological developments that were spurring that SF imagination and build an audience for this new genre. Demonstrating the same modernist spirit as SF literature and feature films, these cartoons adopted many of the genre’s most important motifs (rockets and space travel, robots, alien worlds and their inhabitants, and fantastic inventions and inventors), offered comic visions of the era’s growing fascination with science and technology, and framed that matter in a nonthreatening fashion. Popular animation thereby not only added another dimension to the SF imagination, but also helped prepare postwar audiences to embrace SF’s vision of the future and of inevitable change.

This chapter contains the personal reminiscence of the author as a scientist in the twentieth century, including my years in Berlin and contacts with scientists (including Angela Merkel) of the former Deutsche Demokratische Republik (East Germany). From Berlin I travelled to California and then onto Munich. In each place although there was a different way to do science, a common denominator existed. We shared the same rules along with a different approach to the problems to be solved, compared to present science: our desire and interest to discover new things was greater than that to publish another paper. I also include here personal anecdotes of the first signs of bad practices in science.

Ecology, Engineering, and the Paradox of Management is the first book that addresses and reconciles what many take to be the core paradox facing environmental decision-makers and stakeholders: How do they restore the environment while at the same time provide ever more services reliably from that environment, including clean air, water and energy for more and more people? The book provides a conceptual framework, empirical case analyses, and organizational proposals to resolve the paradox, be it in the US, Europe, or elsewhere. Thus, Ecology, Engineering, and the Paradox of Management has multiple audiences. First are the key professions involved in the protection and improvement of ecosystems and in the provision and delivery of services from those ecosystems. These include ecologists (and other natural scientists such as conservation biologists, climatologists, forest scientists, and toxicologists), engineers (as well as hydrologists, environmental engineers, civil engineers, and line operators), modeling and gaming experts, managers, planners, and power, agriculture, and recreation communities. Another audience includes university researchers in ecology, conservation biology, engineering, the policy sciences, and resource management. Those interested in interdisciplinary approaches in these fields will also find the book especially helpful. Finally, those interested in the Everglades, the Columbia River Basin, San Francisco Bay-Delta, and the Green Heart of western Netherlands will find new insights here, as the book provides a detailed examination of the paradox in each of these cases.

This book is a comprehensive treatment of the ancient prophetic phenomenon as it comes to us through biblical, Near Eastern, and Greek sources. Once a distinctly biblical concept, prophecy is today acknowledged as yet another form of divination and a phenomenon that can be found all over the ancient Eastern Mediterranean. Even Greek oracle, traditionally discussed separately from biblical and Mesopotamian prophecy, is essentially part of the same picture. The book gives an up-to-date presentation of textual sources, whether cuneiform tablets from Mesopotamia, the Hebrew Bible, Greek inscriptions, or ancient historians, the number of which has increased substantially in recent times. In addition, the book includes comparative essays on topics such as prophetic ecstasy; temples as venues of prophetic performances; prophets and political rulers; and the prophets’ gender which can be either male, female, or non-gendered. The book argues for a common category of ancient Eastern Mediterranean prophecy, even though the fragmentary and secondary nature of the sources allows only a restricted view to it. The ways prophetic divination manifests itself in ancient sources depend not only on the socio-religious position of the prophets but also on the genre and purpose of the sources. The book shows that, even though the view of the ancient prophetic landscape is restricted by the fragmentary and secondary nature of the sources, it is possible to reconstruct essential features of prophetic divination.

Do people’s responses to works of art track their responses to the real world? Specifically, do emotions, cognitions, and desires elicited by fictional stories and visual imaginings differ—in their constitution or the norms that govern them—from those based on beliefs and perceptions? A commitment to one or another answer to this question animates reflection on the nature of art from Plato’s banishment of dramatic poetry from his ideal state to theories in cognitive science of the role of imagination in our mental life. This book defends a thesis of normative discontinuity: although the doxastic representations, emotions, desires, and evaluations that one forms in engaging with a fiction depend on much of the same psychological and neurophysiological machinery one employs in navigating the real world, the norms that govern the appropriateness of those attitudes toward what is fictional or imagined can be contrary to the norms that govern their fit to analogous things in the real world. In short, this book argues that the functions of art ground, on occasion, a kind of autonomy of the imagination: what would be the wrong way to feel or think about states of affairs in the real world could be the right way to feel or think when those states of affairs are only make-believe.

In this chapter, the author engages another stream of recent theology similar to the analytic Thomism in Chapter 10: the theology of Kathryn Tanner. Tanner casts her proposals on divine agency and divine action largely in terms of a debate about the grammar of Christian discourse, a trope that has its provenance in the history of twentieth-century analytic theology. This chapter thus supplements the previous one, but develops its central concerns in two ways. First, the author attempts to show that Tanner’s work, despite appearances to the contrary, pursues the same themes of the Thomist tradition seen in Chapter 10. Second, he seeks to show that the proposals under review do not proceed only from the doctrine of creation, but also the attempt to resolve the problem of freedom and grace stemming from the work of Augustine in the Western tradition.

As a social historian, James W. Sanders takes a new look at a critical period in the development of Boston schools. Focusing on the burgeoning Irish Catholic population and framing the discussion around Catholic hierarchy, Sanders considers the interplay of social forces in the nineteenth and early twentieth centuries that led to Irish Catholics’ emerging with political control of the city and its public schools. The latter reduced the need for parochial schools; by at least the 1920s, the public and parochial schools had taken giant steps toward one another in theory and practice under the leadership of the Catholics who presided over both systems. The public schools taught the same morality as the Catholic ones, and, in the generous use of Catholic saints and heroes as moral exemplars, they came dangerously close to breaching the wall of separation between religion and the public school. As a result, despite the large Irish Catholic population, Boston’s parochial school system looked very different from parochial schools in other American cities, and did not match them in size or influence. The book begins in 1822 when Boston officially became a city and ends with the Irish Catholic takeover of the Boston public school system before the Second World War.

Through an examination of publicly mourned gay deaths in America, Brett Krutzsch counters the common perception that LGBT politics and religion have been oppositional to one another. Dying to Be Normal reveals how gay activists have used religion to bolster the argument that gays are essentially the same as straights, and therefore deserving of equal rights. Krutzsch’s analysis turns to the memorialization of Matthew Shepard, Harvey Milk, Tyler Clementi, Brandon Teena, and F. C. Martinez, as well as to campaigns like the It Gets Better Project and national tragedies like the Pulse nightclub shooting to illustrate how activists used specific deaths to win acceptance, influence political debates over LGBT rights, and encourage assimilation. Throughout, Krutzsch shows how, in the fight for greater social inclusion, activists relied on Christian values and rhetoric to portray gays as upstanding Americans. As Krutzsch demonstrates, gay activists regularly reinforced a white Protestant vision of acceptable American citizenship that often excluded people of color, gender-variant individuals, non-Christians, and those who did not adhere to Protestant Christianity’s sexual standards. The first book to detail how martyrdom has influenced national debates over LGBT rights, Dying to Be Normal establishes how religion has shaped gay assimilation in the United States and the mainstreaming of particular gays as “normal” Americans.

The book examines some of the philosophical foundations of private law, particularly the law of torts and the law of contract, arguing that the law’s problems and solutions are often much the same as those that we encounter in our personal lives, and have much the same rationales. Arguing against the idea that private law operates as an autonomous moral domain, and simultaneously against the idea that it is a tool of welfarist social policy, the book emphasizes the affinity between ideas of duty, responsibility, and reparation in private life and those same ideas in the law. In particular, the book traverses questions about the nature and justification of relational duties, the relevance of an action’s outcome to that action’s appraisal, the case for an agent to be the repairer of his or her own derelictions, the value of apology and other expressions of regret, the importance of restoring what one loses, and the value of opting to make a fresh start. The book is based on the Quain Lectures delivered by the author in 2014, which have been substantially revised and expanded.

This book offers the first quantitative long-term historical analysis of the migratory, winter, and breeding avifaunas of any New York City natural area—Van Cortlandt Park and the adjacent Northwest Bronx—and spans the century and a half from 1872 to 2016. Only Manhattan’s Central and Brooklyn’s Prospect Parks have published even lightly annotated cumulative species lists, last updated in 1967, and the most recent book addressing the birdlife of the New York City area was published more than 50 years ago. Addressed are the 301 Bronx, New York City and New York City area species known to have occurred within the study area, plus another 70 potential additions. These are contrasted with their status in adjacent Riverdale, the entire Bronx, Central and Prospect Parks, New York City, plus Long Island, Westchester, and Rockland Cos. The history of the 123 known study area breeding species are tracked from 1872—only 20 years after Audubon’s death in Manhattan—complemented by unique quantitative breeding data from Van Cortlandt Park censuses from 1937 to 2015. Gains and losses of breeding species are tracked and discussed as an expanding New York City inexorably extinguished unique habitat, offset only slightly by addition of two large reservoirs. Comparisons are provided with analogous data from heavily monitored Central and Prospect Parks. The tradeoffs in attempting to managing an urban park area for mass recreation at the same time as conserving its natural resources are highlighted.

American musical theater is often dismissed as frivolous or kitschy entertainment. But what if musicals actually mattered a great deal? What if perhaps the most innocuous musical genre in America actually defined the practices of Mormonism--America’s fastest-growing religion? Mormons, Musical Theater, and Belonging in America is an interdisciplinary study of voice, popular music, and American religion that analyzes the unexpected yet dynamic relationship between two of America’s most iconic institutions, Mormonism and American musical theater. This book argues that Mormonism and early American musical theater were cut from the same ideological cloth--formed in the early nineteenth century out of Jacksonian principles of self-fashioning, white supremacy, and broader understandings of the democratic principles of vicariousness. Throughout the twentieth and twenty-first centuries, Mormons gravitated toward musicals as a common ideological platform, using musicals not only to practice a theology of voice but also to transition from outlier polygamist sect to become by the mid-twentieth century emblems of white, middle-class respectability in America. In an effort to become gods themselves, Mormons use the musical stage to practice transforming into someone they are not, modeling closely the theatrical qualities of Jesus and other spiritual leaders in Mormon mythology. Thus, learning to vicariously voice another person on the musical stage actually draws the faithful closer to godliness. Looking outward from the shared ideological roots of Mormonism and musical theater, this book offers a compelling study of how the ways Americans sound determine the paths of their belonging.

China is building a New Silk Road that runs through the heartland of the Muslim world. Its leaders promise to bring about change through improved economies and greater communications across the Eurasian and African continents. While China has the financial and technical resources to accomplish its infrastructure goals, it is sorely unprepared to deal with the social and political demands of the people in the partner countries. This book addresses how China’s leaders and citizens—in their relationships with Pakistan, Turkey, Indonesian, Iran, Nigeria, and Egypt—are learning that they have to respect and adjust to the aspirations of ordinary people throughout the Islamic world, not just cater to the narrow band of government and business elites. In addition, it is becoming increasingly clear that turbulent countries along the New Silk Road are likely to transform Chinese society at least as much as China is changing them. This is a deeply unsettling realization for China’s authoritarian rulers who desperately want to monopolize power domestically. The party and state bosses have responded with a contradictory blend of flexibility abroad and rigidity at home—compromising with popular demands in one country after another while refusing to negotiate many of the same issues with their own citizens. Maintaining such a split-minded statecraft will become ever more difficult as people in China and across the New Silk Road share their aspirations and grievances in wider networks.

The Concentrate Questions and Answers series offers the best preparation for tackling exam and assignment questions. Each book includes key debates, typical questions, diagram answer plans, suggested answers, author commentary and tips to gain extra marks. This chapter considers the formation and recognition of adult relationships i.e. marriage, same-sex marriage, civil partnerships and cohabitation. The questions included in this chapter cover: the right to marry contained in article 12 of the European Convention on Human Rights; forced marriage; the difference between opposite-sex marriage, same-sex marriage and civil partnerships and the difference between marriage and cohabitation.

This book weaves together themes from natural ontology, philosophy of mind, philosophy of language and information, areas of inquiry that have not recently been treated together. The sprawling topic is Kant’s how is knowledge possible? but viewed from a contemporary naturalist standpoint. The assumption is that we are evolved creatures that use cognition as a guide in dealing with the natural world, and that the natural world is roughly as natural science has tried to describe it. Very unlike Kant, then, we must begin with ontology, with a rough understanding of what the world is like prior to cognition, only later developing theories about the nature of cognition within that world and how it manages to reflect the rest of nature. And in trying to get from ontology to cognition we must traverse another non-Kantian domain: questions about the transmission of information both through natural signs and through purposeful signs including, especially, language. Novelties are the introduction of unitrackers and unicepts whose job is to recognize the same again as manifested through the jargon of experience, a direct reference theory for common nouns and other extensional terms, a naturalist sketch of uniceptual—roughly conceptual— development, a theory of natural information and of language function that shows how properly functioning language carries natural information, a novel description of the semantics/pragmatics distinction, a discussion of perception as translation from natural informational signs, new descriptions of indexicals and demonstratives and of intensional contexts and a new analysis of the reference of incomplete descriptions.

In the blink of an eye, I can redirect my thought from London to Cairo, from cookies to unicorns, from former President Obama to the mythical flying horse, Pegasus. How is this possible? How can we think about things that do not exist, like unicorns and Pegasus? Thinking About Things addresses these and related questions, taking as its framework a representational theory of mind. It explains how mental states are attributed, what their aboutness consists in, whether or not they are relational, and whether any of them involve nonexistent things like unicorns. The explanation centers on display theory, a theory of what is involved in attributing attitudes like thinking, hoping, and wanting. These attributions are intensional: some of them seem to involve nonexistent things, and they typically have semantic and logical peculiarities, like the fact that one cannot always substitute one expression for another that refers to the same thing without affecting truth. Display theory explains away these seeming anomalies. For example, substituting coreferring expressions does not always preserve truth because the correctness of an attribution depends on what concepts it displays, not on what the concepts refer to. And a concept that refers to nothing may be used in an accurate display of what someone is thinking. The book describes how concepts can be learned, originated, and given a systematic semantic description, independently of whether there exist things to which they refer. There being no things we are thinking about does not mean that we are not thinking about things.

This book is about one of the most intriguing features of human communication systems: the fact that words which go together in meaning can occur arbitrarily far away from each other. The kind of long-distance dependency that this volume is concerned with has been the subject of intense linguistic and psycholinguistic research for the last half century, and offers a unique insight into the nature of grammatical structures and their interaction with cognition. The constructions in which these unbounded dependencies arise are difficult to model and come with a rather puzzling array of constraints which have defied characterization and a proper explanation. For example, there are filler-gap dependencies in which the filler phrase is a plural phrase formed from the combination of each of the extracted phrases, and there are filler-gap constructions in which the filler phrase itself contains a gap that is linked to another filler phrase. What is more, different types of filler-gap dependency can compound, in the same sentence. Conversely, not all kinds of filler-gap dependencies are equally licit; some are robustly ruled out by the grammar whereas others have a less clear status because they have graded acceptability and can be made to improve in ideal contexts and conditions. This work provides a detailed survey of these linguistic phenomena and extant accounts, while also incorporating new experimental evidence to shed light on why the phenomena are the way they are and what important research on this topic lies ahead.

THE Oxford History of the Novel in English concludes with the present volume, which focuses on the novels written in Australia, Canada, New Zealand, and the South Pacific since 1950. A sequel of sorts to Volume 9, The World Novel in English to 1950, the present work examines the literary production of a set of diverse writings from a geographically varied and extensive region. Its component cultural entities are connected by historical networks of trading and colonialism and by contemporary systems of global production and circulation. The fiction covered in this volume emanates from countries either bordering on the Pacific Ocean or surrounded by it. For at least one century they were all interconnected by sailing ships, and they have all faced the crisis of reinventing themselves as postcolonial nations since the Second World War. In that regard, this volume—allowing for many differences in historical and sociological circumstances—also serves as a companion to studies of Asian and African fiction in Volumes 10 and 11. At the same time, each zone of literary production surveyed here retains specific differences of temporal, political, and ethnic formations that cannot be contained within one neat comparative frame. This fact is reflected in the structure of the volume: a mix of comparative surveys centred on genres or modes, a section on book history, another providing sociocultural contexts focused on the notion of shifting identities, a series of regional analyses with more detailed discussion of key figures from each zone, and concluding with chapters on the periodicals supporting literary production and on literary histories across the entire area....

The American criminal justice system is based on the bedrock principles of fairness and justice for all. In striving to ensure that all criminal defendants are treated equally under the law, it endeavors to handle like-cases in like-fashion, adhering to the proposition that the same rules and procedures should be employed regardless of a defendant’s wealth or poverty, social status, race, ethnicity, or gender. Yet, exceptions have been recognized when special circumstances are perceived to have driven a defendant’s behavior or are likely to skew the defendant’s trial. Examples include the right to act in self-defense and to be appointed an attorney if you cannot afford one. Another set of exceptions, but ones that are much more controversial, poorly articulated, and inconsistently applied, involves criminal defendants with a mental disorder. Some of these individuals are perceived to be less culpable, as well as less capable of exercising the rights all defendants retain within the justice system, more in need of mental health services than criminal prosecution, and warranting enhanced protections at trial. As a result, special rules and procedures have evolved over the centuries, often without fanfare and even today with little systematic examination, to be applied to cases involving defendants with a mental disorder. This book offers that systematic examination. It identifies the various stages of criminal justice proceedings when the mental status of a criminal defendant may be relevant, associated legal and policy issues, the history and evolution of these issues, how they are currently resolved, and how forensic mental health assessments are conducted and employed during criminal proceedings.

The first book about Asian female migrant workers who develop same-sex relationships in a host city. Based on participant observation and in-depth interviews with Indonesian domestic workers in Hong Kong, the book explores the meanings of same-sex relationships to these migrant women. Instead of searching for reasons to explain why they engage in a same-sex relationship, the book provides an ethnographic perspective by addressing their Sunday activities and considering how migration policies and the practices of Hong Kong people unintentionally produce alternative sexuality and desires for them. The author contrasts the migrant experiences of same-sex relationships with the Western discourse that individuals carry a strong sense of sexual identification prior to migration; same-sex desires among Indonesian domestic workers are often not realized until they leave home. Addressing the changes from maid to queer, this book documents the intersections of domestic work, labor migration, race, and religion on the sexual subject formation, specifically how Indonesian women negotiate heteronormativity and remake a space for their love, sex, and intimacy. The book aims to create a dialogue between Asian labor migration and LGBT studies. For those interested in lesbian studies, Asian labor migration, sexual citizenship, and queer migration, this ethnography fills an important gap in explaining how the feminization of international migration and the constraints imposed on live-in domestic workers unintentionally become productive possibilities of queerness and normativity.

This chapter draws conclusions from across the book. In bringing together the various states of singleness, we see how current debates about both gender and same-sex attraction have impacted discussions of singleness in ways that are detrimental to a Christian vision of singleness. We also see that single Christians have been drawn to life in communities, broadly understood. At the same time, Christian communities have often failed at supporting single life. Yet single life tells the church important things about what it means to be a follower of Jesus together with other followers. Spiritual friendship, new understandings of family, and better thinking about the Gospel are part of what we learn. The author also suggests future paths for research.

According to a prominent view in contemporary philosophical discussions of animal ethics—a view the author calls unitarianism—animals have the same moral status as people do, so that otherwise similar interests of animals and people should be given the very same consideration in moral deliberation. In contrast, this book lays out and defends a hierarchical approach, according to which people count more than animals do, and some animals count more than others. Surprisingly, although this idea is close to being commonsense, for the most part moral theories have not been developed in such a way as to take account of these crucial differences in status. Accordingly, the author both argues for a hierarchical account of morality and explores what suitably status sensitive moral principles might look like. Particular topics examined include the modification of distributive principles to take account of status, whether animals should be given deontological standing, and the moral complications that arise in cases that either involve defending animals or defending people from animals. The book also considers what the basis of moral status might be, and it responds to some of the potentially troubling implications of adopting a hierarchical approach to morality.

This book has been consistently cited by scholars of international relations who explore the roots of realism in Thucydides' history and the political philosophy of Thomas Hobbes. While acknowledging that neither thinker fits perfectly within the confines of international relations realism, the author proposes Hobbes's philosophy is more closely aligned with it than Thucydides'. The book concludes that Thucydides' approach to politics is more preferable than Hobbes's. Hobbes, despite his pessimistic assumptions about human nature, is not realistic. It also discusses how realism and neorealism, despite their differences, share the same philosophical roots. The book suggests that Thucydides has been misunderstood and that he actually provides an interesting alternative approach to realism in the study of international politics.

Prayer after Augustine explores the place of prayer in the works of Augustine, Boethius, and Benedict, three figures critically important to the development of Latin medieval philosophical and theological thought. Part I offers a chronologically ordered reconstruction of Augustine’s understanding of prayer, tracing both theological reflections and practices from his early philosophical dialogues to his late anti-Pelagian polemical works. Part II investigates how Boethius in his Opuscula sacra and De consolatione Philosophiae and Benedict in his Regula take up Augustine’s understanding of prayer. For all three authors, the virtue of patience emerges as the means through which they struggle to confront the chasm between time and eternity, mortality and immortality, and humanity and divinity. At the heart of this book’s approach is an argument for a more complex understanding of religious and moral traditions that appreciates the subtleties with which late antique authors draw on their predecessors’ works and lives. By proposing a distinction between two levels of tradition—Augustinianism 1 and Augustinianism 2—this book argues for a distinction between the act of citing, referencing, and alluding to another author, and the use of general orientations and constellations of thought borrowed from another author. As Boethius and Benedict exemplify, the development of a religious tradition may oftentimes be less an affair of dialectical reasoning and more an expansion and refinement of devotional sensibilities.

Reviled on it’s release, Peeping Tom all-but ended the career of celebrated director Michael Powell. The story of a murderous cameraman and his compulsion to record his killings, Powell’s film stunned the same critics who had acclaimed him for work he had made with Emeric Pressburger (as ‘The Archers’) in the years before. Luckily Peeping Tom was rediscovered and saved, largely due to the efforts of Martin Scorsese, and it is now considered a masterpiece of the Horror genre. In this Devil’s Advocate, published in the wake of the film’s 60^th Anniversary, Kiri Bloom Walden charts the origins, production, and devastating critical reception of Peeping Tom, comparing it to another key film released in 1960, Alfred Hitchcock’s Psycho. The author has interviewed people close to Powell to gain new insight into how he approached making the films and reacted to the way it was initially rejected.

This book examines the traditional musical arts of Sumatra, with particular emphasis on the ethnographic, cultural, and historical contexts of the performing arts that contain music as well as some of the changes in their style, content, and reception from 1971 when the author began her field travels. The musical arts, or performing arts containing music, include the vocal, instrumental, and body percussive music, the dance and other body movement, the art of self-defense, the bardic arts, and the musical theater performed at domestic ceremonies. The book considers the musico-lingual groups and subgroups of Sumatra—population groups and subgroups that are primarily distinguished from one another on the basis of the lingual attributes of their vocal-musical genres (including songs, ritual/religious chanting, song-dances, and intoned theatrical monologues or exchanges). This chapter provides an overview of some of the major themes that recur throughout the book—identity, rituals and ceremonies, religion, the impact of foreign contact on the performing arts, the musical instruments and pitch variability, the dances and music-dance relationships, social class, gender issues, and arts education.

In this collection of essays, the author writes openly about her experience as a mother of a now twenty-one-year-old son with severe autism. The author's human emotion drives through each page and challenges commonly held ideas that define autism either as a disease or as neurodiversity. The book is inspired by the author's own questions: What is the place of intellectually and developmentally disabled people in society? What responsibilities do we, as citizens and human beings, have to one another? Who should decide for those who cannot decide for themselves? What is the meaning of religion to someone with no abstract language? Exploring these questions, the book examines social issues such as inclusion, religion, therapeutics, and friendship through the lens of severe autism. In a world where public perception of autism is largely shaped by the “quirky geniuses” featured on television shows like The Big Bang Theory and The Good Doctor, this book demands that we center our debates about this disorder on those who are most affected by its impacts.

This book offers a multifaceted analysis of how Jewish leaders in medieval and early modern times responded to the challenges presented by a changing world. Based largely on the study of sermons and response, the book reveals how they handled intellectual, social, and political diversity and conflict. As medieval Jews were exposed to new philosophical ideas, many began to question and challenge rabbinical leadership. The book explores the process by which these ideas became more accessible, the doubts that consequently arose regarding certain biblical and rabbinic texts, and the attempt by some leaders to ban the study of philosophical texts altogether. It also addresses the rhetoric of rebuke used by preachers to criticize behaviour within their community that they considered to be a violation of Jewish law and tradition. Another set of challenges to traditional Jewish life emerged from political developments in the wider world. The book asks whether criticism of the talent and leadership of rabbis in times of crisis was justified. The final section of the book is devoted to conflicting attitudes within Jewish society: towards the Holy Land, exile and diasporic existence, and messianic movements and personalities. The book represents three decades of scholarship by the author. Bringing these perceptive essays together in a single volume allows a new generation of students and scholars to have access to the author's insights and conclusions.